CHAP. II. Those who judge others, and yet transgress themselves, are inexcusable, and cannot escape the judgment of God, 1-6. The measure of his dealings with Jews and Gentiles as it will ap pear at the day of judgment, 7-16. The apostle so.emnly expostulates with the Jews, who trusted in the law, and yet broke it; and shews that external forms will not profit, without a renewed heart and internal piety, which God would accept ever in the uncircumcised, 17-29. "the power of God unto salvation to every one his holy worship, have been given up; when, bethat believeth," and that no sinner can be saved ing left to "a reprobate mind," their deluded in any other way. It is indeed evident to this judgments, their perverse wills, and their depravday, that learned speculations, and supposed ra- ed passions, have reciprocally helped to corrupt, tional schemes, or the elegances of admired ora- and have been corrupted by, each other. A most tors, are not attended in general with that power, horrid view of the moral character of the Greeks which converts sinners from impiety and immo- and Romans, even amidst all their prosperity, porality, to the love and service of God: but this liteness, and erudition, is here set before us by the effect is produced in some good measure, wher- apostle: and the student, who judges of characever the despised gospel is preached, even though ters and actions by the law of God, will perceive, it be in a homely manner, and by persons of in- that our own historians, orators, and poets, amidst ferior abilities, erudition, and elocution. For by all their flattery and false coloring, adduce such the gospel is "the righteousness of God revealed;" facts, and make such representations, as fully his way of justification and sanctification is open- prove the apostle's picture to be a real and striked; and sinners are taught to trust in him, and to ing likeness, and no caricature. Nay, the most come before him, by faith in his mercy, through illustrious and celebrated persons among them the righteousness, atonement, and intercession of may be produced, as most exactly answering to his beloved Son. He will therefore honor this doc- this horrid description!-It must indeed be thanktrine, because it honors his perfections, law, and fully acknowledged, that Christianity has had congovernment,and because it is his own appointment: siderable effect on mankind in general, in giving and they who devise other schemes may put forth them more just notions of excellence, and in hu their own power to make them successful, if they|| manizing their manners, especially in respect of can; but God will not own or countenance them. war: so that battles sometimes in later ages are -The gospel is "worthy of universal accepta- scarcely more fierce and bloody, than the dition:" "for the wrath of God is revealed from versions of the savage Romans were. Our laws heaven against all ungodliness and unrighteous- and customs also restrain, and drive into dark reness of men;" and all have been, in some degree cesses, those abominations, which stalked abroad at least, ungodly and unrighteous. No man can with horrid effrontery among the Pagans. There plead, that he has fulfilled all his obligations to are also great numbers of real Christians among God and to his neighbor; nor can any one truly us. Yet, after all, what multitudes, even in this say, that he has not "held the truth in unrighteous- land, seem to be the original of the picture beness,' or that he has acted up completely to the fore us! They are full of all unrighteousness, and light afforded him.-Whatever may be pleaded commit all uncleanness with greediness; or they to the contrary, it is a certain fact, that atheism, gratify their enormous avarice by frauds, oppres infidelity, impiety, and idolatry spring from hu- sions, extortion, and cruelty; or they are full of man depravity, not from unavoidable ignorance envy, deceit, contention, ambition, ostentation, or mistake. The heathen nations might have malice, or malignity. Some rush upon murder known enough of God from his works, and the from a diabolical pride and revenge, which they benefits conferred on them, to have excited their call honor; others vent their malice by whisperadmiring love and gratitude, and to have influencing calumnies and slanders, to ruin their neighed them to adore and obey their Creator and Benefactor; had they not shut out the light, or sinned in opposition to it: so that even they "were without excuse" in their apostasy and idolatry, however succeeding rebels against God may have vindicated and justified them. But, instead of glorifying him in humble gratitude, according to their measure of information, their pride and enmity induced them to indulge vain conjectures and reasonings; till their professed and boasted wisdom led them into the most palpable and degrading folly and stupidity. Thus idolatry, the stigma of man's understanding, was introduced and propagated, through the wickedness of his heart; and rational creatures exchanged the worship of the glorious Creator for that of brutes, reptiles, or inanimate images: and they continued to wander from God, till all traces of true religion must have been wholly lost, had not divine revelation, and especially that of the gospel, prevented it. V. 22-32. Whatever speculators may assume, of the sufficiency of man's reason to discover divine truth and moral obligation, or to regulate men's pracfice; stubborn facts confute the flattering hypothcsis: and as far as God has in awful displeasure left men to themselves, they have dishonored him by the most absurd idolatries and superstitions, and degraded themselves by "vile affections," and abominable lusts: nor is it generally expedient to mention the enormities, to which they, who, "liking not to retain God in their knowledge," preferred their own inventions to bor's reputation. Multitudes are so ingenious in contriving new species of fraud, perjury, impiety, or dishonesty; that legislators cannot keep pace with them, in devising new statutes to counteract their villany. While disobedience to parents is, alas! shamefully common; children are often as shamefully turned over to hirelings, and neglected by their parents, as if they were "without natural affection:" and it is too obvious, that numbers are implacable and unmerciful to those, whom they can exult over or oppress with impunity. Thus men shew themselves to be "haters of God," and his holy service: not only by doing such things as he has forbidden, and adjudged deserving of his wrath; but by applauding, and taking pleasure in the company of those, who blaspheme his name and trample on his authority, as though they were the most worthy, generous, and excellent of the human race: while the pious servants of God are proportionably despised and shunned. These are they, who would discard revelation, and who count "the preaching of the cross foolishness." But their conduct demonstrates their need of it, and that it is a remedy which they must avail themselves of, or perish.Finally, we may here observe, that religion moderates and regulates natural affections, but excess of depravity extinguishes them: that it is a proof of more determined impiety, for men to take pleasure in the company of the enemies of God, than to commit many crimes, whilst the heart and conscience protest against them: and that it is a peculiar cause for gratitude, if we have been restrained from these enormities, to A. D. 61 THEREFORE thou art inexcusa- || long-suffering; not knowing that the ble, O man, whosoever thou art goodness of God leadeth thee to repentthat judgest: for wherein thou judgest ance? another, thou condemnest thyself; for thou that judgest doest the same things. 2 But we are sure that the judgment of God is according to truth, against them which commit such things. e 3 And thinkest thou this, & O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God? 4 Or despisest thou the riches of his goodness, and forbearance, and a 1:18-20. 1 b 3. 9:20. 1 Cor. 7:16. Jam. 2:20. c 26,27. 2 Sam. 12:5-7. Ps. 50: 16-20. Matt. 7:1-5, 23:29— 31. Luke 6:37. 19:22. John 8:7 -9. Jam. 4:11. d 3,21-23. e 5. 3:4,5. 9:14. Gen. 18:25. Job 34:17-19,23. Ps. 9:4,7,8. 11:5 7. 36:5,6. 96:13. 98:9. 145: 17. Is. 45: 19,21. Jer. 12:1. Ez. 18:25,29. Dan. 4:37. Zeph. 3:5. Acts 17:31. 2 Thes. 1:5-10. |1 Rev. 15:3,4. 16:5. 19:2. f 2 Sam. 10:3. Job 35.2. Ps. 50: 21. Matt. 26:53. g 1. h 1:32. Ps. 56:7. Prov. 11:21.16: i 6:1,15. Ps. 10:11. Ec. 8:11. k 9:23. 10:12. 11:33. Ps. 86:5. 5 But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God; 6 Who will render to every man according to his deeds; [Practical Observations.] m Job 33:27-30. Ps. 130:3,4. n 11:25. marg. Ex. 8:15. 14:17. o 9:22. Deut. 32:34,35. Am. 3: r 14:12. Job 34:11. Ps. 62:12 p Job 21:30. Prov. 11:4. 2 Pet. t 8:18. 9:23. John 5:44. 2 Cor. which by nature we are as propense as any others intimated to the unbelieving Jews, that personal of our apostate race. NOTES. and national judgments awaited them, unless they Inexcusable. (1) Avamoλoynros. See on 1:20.-We are sure. (2) Oidaμev. “We know.”—Judgment.] Kopa. 3. 3:8. 5:16. 13:2. 1 Cor. 11:29,34. See on Matt. 23:14.-Thinkest thou? (3) Aoyın; 26. 8:18. 1 Cor. 4:1.-"Dost thou calculate?" CHAP. II. V. 1-3. The apostle is commonly supposed to have here passed from the state of the Gentiles, to animadvert on that of the Jews: though some think that the heathen philosophers || and moralists were also included. He, however, seems to have expressed himself in a general manner, that he might include all those, of every nation, sentiment, or description, "who hold the truth in unrighteousness," or object to "the righteousness of God by faith," (Notes, 1:17-20.) and who are ready to judge and condemn others, though guilty themselves. Of these, the Jews were the most notorious: for they disdained and abhorred the Gentiles as profane, abominable, and utterly excluded from the favor of God; and they thought themselves a holy people, entitled to all their privileges by an unalienable right. Yet, while they would join with the apostle in shewing the inexcusable wickedness of the Gentiles, they were equally or more "inexcusable:" for they proudly arrogated, and severely exercised the office of a judge, though the sentence, which V. 4-6. The Gentiles were without excuse, they denounced on others, actually condemned because they were unthankful to their Creator themselves; as they might be proved guilty of and Benefactor. (Nole, 1:21-23.) Did the Israthe very same crimes, or such as were of similar elites then despise the exuberant riches of his malignity. (Marg. Ref. a-d.) They copied the kindness to them, whom he had so peculiarly favices of the very heathen, whom they condemn- vored? He had distinguished them, both by temed; like them they acted in opposition to the light poral and spiritual benefits, in every age: though afforded them; and they were unthankful, rebel- they had always proved rebellious, he had still lious, and unrighteous, even as the Gentiles were. exercised immense goodness, forbearance, and But they, and all other persons in the world, who-long-suffering towards them; and he had at length soever they were that acted in this manner, must sent his Son among them. Even after they had be reminded, that assuredly, "the judgment of crucified him, he had in infinite mercy ordered God," according to the truth of his word, and the first proposals of his gospel to be made to the real character and conduct of men, would them; and he still besought them, by his apostles be executed on them: and instead of meeting and ministers, to accept of this salvation! And with favor on account of their external advanta- did they despise all this, as a small favor? Did it ges, or their condemnation of sin in others, their embolden them to continue in sin? Or did the punishment would be enhanced by these very Lord's abundant mercy and patience towards circumstances. For could any man suppose, that them lead them to conclude, that he would always when he had committed the same crimes, which || favor them, however ungratefully they rebelled he judged deserving of punishment in others, he against him? (Marg. Ref. i-1.-Note, Luke 24. should himself escape the judgment of God? This || 44-49, v. 47.) If they thus despised his rich k 12 For as many as 6-9. Prov. 3: 16,17. 4:7-9. 8: g 5:1. 8:6. 14:17. 15:13. Num. h Ps. 15:2. Prov. 11:18. Is. 32: have sinned 17. Acts 10:35. Gal. 5:6. Jam2:22. 3:13. * Gr. Greek. i Deut. 10:17. 16:19. 2 Chr. 19: 7. Job 34:19. Prov. 24:23,24. Matt. 22:16. Luke 20:21. Acts 10:34. Gal. 2:6. Eph. 6:9. Col. 3:25. 1 Pet. 1:17. k 14,15. 1:18-21,32. Ez. 16:49. 50. Matt. 11:22,24. Luke 10:12 -15. 12:47,48. John 19:11. Acts 17:30,31. goodness, they strangely mistook its design and tendency; as it ought to lead and induce them to repentance. The more kindness God exercises, the greater aggravation is there in the sinner's disobedience, and the more deeply should he be humbled for his base ingratitude. The patience of God gives the sinner time and opportunity for repentance, and the discoveries of his mercy furnish him with motives and encouragements; and were it not for man's total depravity, the proposals of the gospel must prevail with every one to repent of his departure from God, and to return to his worship and service. (Marg. Ref. m.-Notes and P. O. Luke 15:11-24. 2 Pet. 3:9, 14—16.)—If the Jews presumed upon the specially be made partaker of eternal life, according to kindness of God to them; and continued to reject the constitution of the most gracious covenant of the gospel, and to disobey his commandments, ac- God in Jesus Christ; whatever measure of explicit cording to the "hardness of their impenitent knowledge he might be favored with, or under hearts," their condemnation would be proportion-whatever dispensation he might live. (Marg. Ref. ably severe; and the longer God had patience s-x.) But, as all transgressors of the law are with them, the heavier vengeance would be exe- under condemnation; so those Jews, or others, cuted on them. All others indeed, who thus em- who disputed against the Lord's method of saving ployed the day of mercy in committing sin, and sinners, and his sovereignty in dispensing unhardening their hearts in impenitence, because merited favors; whose "eye was evil, because the of the goodness of God, would find, that they had Lord was good;" who were angry at the kindness accumulated wrath as a treasure "for them- shewn to returning prodigals; (Note, Luke 15:25 selves," which would be secured for them, till || -32, v. 32.) and, who refused to obey the truth, the day of wrath and final recompense. (Marg. by embracing the gospel and submitting to the Ref. n-p.) Then the Lord will manifest the promised Savior; choosing rather to "obey unperfect justice of his decisions before the whole righteousness," and continue the slaves of sin and world, to the full satisfaction of all his friends, Satan: all these persons would surely sink under and the confusion of all his enemies: seeing he the indignation and wrath of their offended will then render to every individual "according Judge. For "tribulation and anguish" of spirit to his works;" whether he was an obstinate un- must be the inevitable portion of "every soul of believer, or a humble penitent believer in the man, who worketh evil;" and the Jew will have divine Redeemer. (Marg. Ref. q, r.-Notes, the first and most severe lot in this condemnation; Matt. 16:24-28. 25:31-46. 2 Cor. 5:9-12, v. though the unbelieving and disobedient Gentile 10.) will not be exempted. (Marg. Ref. y-e.) On Goodness. (4) XONOTOTNTOS. 3:12. 11:22. 2 Cor. the other hand, that "glory, honor, and peace," 6:6. Gal. 5:22. Eph. 2:7. Col. 3:12. which God confers on the objects of his peculiar Luke 6:35. Eph. 4:32. 1 Pet. 2:3.-Ps. 34:8. Sept. love, will certainly be given to "every man that -Forbearance.] Avoxns. 3:26. Not elsewhere: worketh good," as one who "obeyeth the truth." Ab avexw, sustineo.-Long-suffering.] Makpovμias. (8) The Jew indeed had the first proposal of 9:22. 2 Cor. 6:6. Gal. 5:22. Eph. 4:2. Col. 3:12, this mercy; but no Gentile was excluded from et al. Maкpodvμew See on Matt. 18:26.—Hard- the full participation of it, "for God is no respecter ness. (5) Exλnpornтa. Here only N. T.-Deut. 9: of persons." (Marg. Ref. fi.-Notes, Acts 10: 27. Sept. A oпpos, durus.—Impenitent.] Apera-1-8,34,35.)-It is evident that the apostle did VonTov. Here only: Ex a, priv. et peravow See on not mean, that either Jew or Gentile could be Mall. 3:2.-The righteous judgment.] Dikaiokpioias Here only. part of it; and he alone, who did this, would perform any spiritual obedience. (Note, Ex. 19:5.) If then there was a man, any where, who embraced by faith the revelation of "glory, honor, and immortality," through the promised Messiah, inade in the word of God, and was earnestly desirous of obtaining this blessing; if he sought the inheritance, by repenting, "ceasing to do evil, learning to do well," attending on the ordinances of God, obeying his commandments, and thus waiting patiently for the completion of his promises; and if he proved his sincerity, by patience under trials, and perseverance in well doing, amidst temptations and difficulties;-this man would sure Το χρησον, saved by his own works, without faith in Christ; but that, "by obeying the truth," and by that V.7-11. The apostle here gradually proceeds "patient continuance in well doing" which springs to a more explicit mention of the Jews, whom he from faith, the Gentile would obtain eternal life; especially intended to "conclude under sin." and without this, the Jew must fall under wrath (Gal. 3:22.) According to the whole tenor of and condemnation. To suppose he meant, that scripture, as well as the dictates of common any man, who heard the gospel without believing sense, no sinner can do well, till he repents, sub-it; or who had any part of revelation sent to him, mits to God, and seeks mercy from him. The Jew who did this, must have respect to the types and promises of a Savior, with which the law of Moses was replete, as well as to the preceptive | yet rejected it, could be saved; would absurdly without law, shall also perish without!] law; and as many as have sinned in the law, shall be judged by the law; 13 (For not the hearers of the law are just before God," but the doers of the law shall be justified. 14 For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves: r s 1:18,19. *Or, the conscience witnessing t 9:1. John 3:9. Acts 23:1. 24:16. † Or, between themselves. u Gen. 3:8-11. 20:5. 42:21,22. x 5. 3:6. 14: 10-12. Gen. 18:25. 27. 25:31,&c. 1 Cor. 4:5, 2 Cor 5:10. Heb. 9:27. 1 Pet. 4:5. 2 Pet. 2:9. Rev. 20:11-15. y John 5:22-29. Acts 10:42. 17:31. 2 Tim. 4:1,8. z 16:25. 1 Tim. 1:11. 2 Tim. 2: 8. a 22,29. 9:4-7. Ps. 135:4. Is 48:1,2. Matt. 3:9. 8:11,12. John 8:33. 2 Cor. 11:22. Gal. 2:15. Eph. 2:11. Phil. 3:3-7. Rev. 2:9. 3:1,9. He had many reasons, for first proposing his doc-formed its righteous demands, he might then intrine in this covert and practical manner. He thus avoided giving immediate disgust to the Jewish reader, previous to the more explicit declaration of the gospel, for which he was here only making way: he intimated, that those, who really best understood and obeyed the law, would most readily embrace the gospel; and that the Jews did not refuse to "obey the truth" from love to the holiness of the law, but from "obedience to unrighteousness." Patient continuance in well doing. (7) Yopovny εργα αγαθε "The perseverance of a good work." Yoμovn, 5:3,4. 8:25. 15:4,5. See on Luke 8:15. Ab bropcvw, maneo, sustineo.-Immortality.] ApSapoiav. 1 Cor. 15:42,50,53,54. Eph. 6:24. 2 Tim. 1:10. Tit. 2:7. Adapros See on 1:23.-Unto them who are contentious. (8) Tois ε§ epideias. 2 Cor. 12:|| 20. Gal. 5:20. Phil. 1:16. 2:3. Jam. 3:14,16. Epis, 13:13.-Tribulation. (9) difis. 5:3. 8:35. 12:12. Matt. 13:21. 24:9. John 16:21,33. Rev. 7:14, et al. A bw, premo.-Anguish.] ErEvoXwora. Rom. 8: 35. 2 Cor. 6:4. 12:10.-Deut. 28:53,55,57. Sept. Ex 5evos, angustus, et xwoa, regio. A strait place, and painful confinement without relief; as in a dungeon, or the stocks.-That doeth.] To KaripyaCopers. 1:27. 4:15. 5:3. 7:8,13,15,17,18,20. 15:18. Phil. 2:12, et al. Ex Kara et soya(opa, 10. See on John 6:27.—Respect of persons. (11) Ipoow Tonia. See on Acts 10:34. V. 12-16. No Gentiles could be found, who had perfectly acted according to the light of their own dispensation; so that none of those could be justified by their own obedience: yet, as they had "sinned without law," or without the advantages of a written authenticated rule for their conduct; they would "perish without law;" and be consign- || ed to a milder punishment than the wicked Jews would be; who having sinned “in," or under, “the law,” would be judged by the law, and fall || under the awful curses denounced in it against the disobedient. (See on Note, 4—6.) The Jews indeed were apt to imagine, that the reading and hearing of the law, together with some attention to the legal ceremonies, would justify them before God, and atone for all their violations of the moral precepts: just as many professed Christians expect to be justified by some general attendance on outward ordinances, and a decency of moral conduct, though they are habitually guilty of many known sins and omit many evident duties. But the apostle declared, that the "hearers of the law could not be justified" by it: if they would seek acceptance in this way, they must be "doers" of the law: and if any thus perfectly perVOL. VI. 3 deed claim the reward of righteousness, but not otherwise. (Marg. Ref. k-o.-Note, Luke 10: 25-29.) For even the Gentiles, who had not the written law, when from natural principles they performed any of those duties which the law required, were, in this respect, "a law unto themselves:" and by obeying thus far their own rule, camne nearer to righteousness, than the Jews who broke their rule. The fragments of that law, which had originally been written in the heart, exerting their influence by a natural sense of right and wrong, appeared in their works Their consciences also testified to the propriety of this part of their conduct, and produced an in ward satisfaction: while, at the same time, their secret thoughts, or their reasonings one with another, served to accuse, or excuse themselves, or each other, according to the conformity of their conduct to their own sentiments of right and wrong, or the contrary. If then the very Gentiles could not but condemn themselves, when they acted against their own consciences; how absurd and presumptuous must it be for a Jew, to expect justification before God, by a law which he was continually transgressing! (Marg. Ref. p-u.)-A man accused of a murder which he did not commit, finds his conscience acquit him in that respect; though it may accuse and condemn him of robbery: and his not being guilty of the murder is no reason why he should be justified, as to the robbery. Reuben's conscience excused him, as to the cruelty exercised towards Joseph; but it accused and condemned him for incest. (Notes, Gen. 35:22. 42:21,22. 49:3,4.) To "perish without law" is widely different from "justification unto life;” of which the apostle gives not so much as any intimation. (Note, Mall. 11: 20-24.) The apostle's argument by no means implied, that the Gentiles performed any spiritual obedience; or that any of them could be jus tified, on account of their partial and scanty compliance with the dictates of their own natural, and in very many things erroneous conscience. As rational creatures, in a fallen state, yet not desperate, they sometimes acted more morally, than at other times; and accordingly their consciences approved or disapproved of their conduct: and the same is the case, at this day, with infidels, and mere nominal Christians. This is an earnest and evidence of a future judgment, when God will judge the secret actions, thoughts, motives and affections of all men, by his Son Jesus Christ; which was one principal doctrine of the gospel, that Paul preached both to Jews and [1′′ c and restest in the law, and makest thy boast of God, 18 And knowest his will, and approvest the things that are more excellent, being instructed out of the law; e 19 And art confident that thou thyself art a guide of the blind, & a light of them which are in darkness, h a 20 An instructer of the foolish, teacher of babes, which hast the form of knowledge and of the truth in the law. b 23. 9:4,32. Jer. 7:4-10. Zeph. | Tim. 3:15-17. f Prov. 26:12. Is. 5:21. 56:10. cls. 45:25, 48:2. Mic. 3:11. John 8:41. d Deut. 4:8. Neh. 9:13,14. Ps. 147:19,20. Luke 12:47. John 13:17. 1 Cor. 8:1,2 Jam. 4: 17. *Or, triest the things that dif-h fer. Phil. 1:10. marg. 1 Thes. 5:21. Heb. 5:14. e 15:4. Ps. 19:8. 119:98-100, 104,105,130. Prov. 6:23. 2 21 Thou therefore which teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal? 22 Thou that sayest a man should not commit adultery, m dost thou commit adultery? thou that abhorrest idols, a dost thou commit sacrilege? 23 Thou that makest thy boast of the law, through breaking the law dishonorest thou God? 24 For P the name of God is blasphemed among the Gentiles through Matt. 6:23. 15:14. 23:16-26. you, as it is written. Mark 10:15. John 7:46-49. 9: g Is. 49:6,9,10. Matt. 4:16. 5:14. Matt. 11:25. 1 Cor. 3:1. Heb. 5:13. 1 Pet. 2:2. i 6:17. 2 Tim. 1:13. 3:5. Tit. 1: Gentiles. (Marg. Ref. x-z. Notes, Ec. 12:11 ... k Ps. 50:16-21. Matt. 23:3,&c. 1 Is. 56:11. Ez. 22: 12,13,27. Am. 23:14. m Jer. 5:7. 7:9,10. 9:2. Ez. 22: n Mal. 1:8,14. 3:8. Mark 11:17 p Is. 52:5. Lam. 2:15,16. Ez He V. 17-24. In order to understand this chapter, it should constantly be kept in mind, that the apostle is combating the prejudices and pre sumption of the Jews, to whom he expected the epistle would be shewn, and whose influence he knew would be employed, to unsettle the minds of the believers at Rome. The Gentiles are therefore introduced, by way of illustrating the argument, and not in order to shew in what way they may be justified. (Note, 12-16.)-The apostle here immediately addressed himself to any Jew, who was willing to take up the argument. He supposed him to rest his hope of acceptance on the law, and this with great quietness and satisfaction; and to "boast of God," as standing in a covenant-relation to him. thought himself well acquainted with the will of God; and, as an expert casuist, he could "distinguish things which differed," and give the preference to such as were more excellent, having from his youth been instructed out of the law. (Marg. Ref. a-e.) In this confidence he thought himself qualified to guide and enlighten the blind and benighted pagans; and to instruct such as became proselytes, whom he deemed foolish, and mere babes, compared with himself; as he had got a complete knowledge of the whole law, hav ing the form of it in his memory and mind. Without law. (12) Arows. Here only. Avopos, This, however, was a mere semblance, and outside Luke 22:37. 1 Cor. 9:21. 1 Tim. 1:9. Ex a, priv. appearance of the spiritual knowledge, and true νόμος, lex. The hearers. (13) Oi axpoarai. Jam. meaning of the law, which, rightly understood, 1:22,23,25. Not elsewhere. See on Acts 25:23. would lead him to trust in the promised and typi-The doers.] 'Oi nointai. Jam. 1:22,23,25. 4:11. fied Redeemer, and not in the law itself. In this In another sense see on Acts 17:28. The coinci- form he rested, without even attempting to obey dence in the use of these two emphatical words, all the precepts of the law, according to his own between Paul and James, is worthy of peculiar exposition; as if his work had been to instruct othnotice. By nature. (14) vol. 1:26. 11:21,24. ers, and not himself! or as if he meant to insult 1 Cor. 11:14. Gal. 2:15. 4:8. Eph. 2:3. Jam. 3:7. the great Lawgiver, by studying his command2 Pet. 1:4. A vw, nascor.—The work of the law ments in order to break them! (Marg. Ref. f— written, &c. (15) To cojov тs vous yearтov.-гpazтov.||i.—Notes, 3:19,20. 7:7—12. Gal. 2:17–21.) Did Here only: it does not agree with vous, but spyov not the law, but the work required by the law, was, in some things, written in their hearts.Their conscience.] Αυτων της συνειδήσεως. Sec on et such a man explain and enforce the law against theft, and then practise dishonesty? Did he commit adultery, after quoting and explaining the seventh commandment? Did he sacrilegiously |